Direct. xv. Avoid both extremes, of them that study no more, but to know what others have written and held before them; and of them that little regard the discoveries of others learn all of your teachers and authors that they can teach you; but make all your own, and see things in their proper evidence; and improve their discoveries by the utmost of your diligence; abhorring a proud desire of singularity, or to seem wiser than you are.'

Most students through slothfulness look no further for knowledge, than into their books; and their learning lieth but in knowing what others have written, or said, or held before them; especially where the least differing from the judgment of the party which is uppermost or in reputation, doth tend to hazard a man's honour, or preferments, there men think it dangerous to seem to know more than is commonly known; and therefore think it needless to study to know it. Men are backward to take much pains to know that which tendeth to their ruin to be known, but doth them no harm while they can but keep themselves ignorant of it: which makes the opposed truth have so few entertainers, or students among the Papists, or any that persecute or reproach it. And others discerning this extreme, do run into the contrary; and under pretence of the loveliness of truth, and the need of liberty of judging, do think the edifying way is first to pull down all that others have built before them, and little regard the judgment of their predecessors, but think they must take nothing on trust from others, but begin all from the very gound themselves. And usually their pride makes them so little regard the most approved authors, that they have not patience to read them till they thoroughly understand them; but reject that which is received, before they understand it, merely because it was the received way: and while they say, that nothing must be taken upon trust, they presently take upon trust themselves that very opinion, and with it the other opinions of those novelists that teach them this. And believing what such say in disgrace of others, withal they believe what they hold in opposition to those that they have disgraced. But it is easy to see how sad a case mankind were in, if every man must be a fabricator of all his knowledge himself, and posterity should be never the better for the dis

coveries of their ancestors; and the greatest labours of the wisest men, and their highest attainments must be no profit to any but themselves. Why do they use a teacher, if they must do all themselves? If they believe not their tutors, and take nothing on trust, it seems they must know every truth before they will learn it: and what difference is there between believing a tutor and an author? And is not that more credible which upon long experience is approved by many nations and ages, than that which is recommended to you but by one or few? These students should have made themselves an alphabet or grammar, and not have taken the common ones on trust. It is easier to add to other men's inventions, than to begin and carry on all ourselves. By their course of study, the world would never grow wiser; but every age and person be still beginning, and none proceed beyond their rudiments.

Direct. xvI. Be sure you make choice of meet teachers and companions for your studies and your lives: that they be such as will assist you in the holy practice of what you know, as well as in your knowledge: and shun as a plague the familiarity; 1. Of sensual, idle, brutish persons. 2. And of carnal, ambitious ones, who know no higher end than preferments and applause. 3. And of proud, heretical, contententious wits, whose wisdom and religion are nothing but censuring, reproaching, and vilifying them that are wiser and better than themselves.'

Bad company is the common ruin of youth: their own sensuality is easily stirred up by the temptations of the sensual; and their consciences overborne by the examples of other men's voluptuous lives. It emboldeneth them to sin, to see others sin before them; as cowards themselves are drawn on in an army to run upon the face of death, by seeing others do it, and to avoid the reproach of cowardice and the noise of mirth and ranting language, are the drums and trumpets of the devils, by which their ears are kept from hearing the cries of wounded, dying men, the lamentations of those that have found the error of that way. And there is in corrupted nature, so strong an inclination to the prosperity and vain-glory of the world, that makes them quickly take the bait, especially when the devil doth offer it them by a fit instrument, which shall not deter them,

as it would do, if he had offered it them himself. It is a pleasant thing to flesh and blood to be rich and great, and generally applauded: and a grievous thing to be poor, and despised, and afflicted". The rawness also and unsettledness and youth, who want well furnished understandings and experience, is a great advantage to heretics and deceivers, who still sweep many such away, wherever they come and have but opportunity. Children are "easily tost up and down, and carried to and fro with every wind of doctrine, by the cunning sleight and subtlety of them that lie in wait to deceive." Deceivers have their methods; and methods are the common instruments of deceit, which are not easily detected by the inexperienced. On the contrary, the benefit of wise, and staid, and sober, and peaceable, meek, humble, holy, heavenly companions, is exceeding great, especially to youth! Such will lead them in safe paths, and be still preserving them, and promoting the most necessary parts of knowledge, and quickening them to holy practice, which is the end of all.

Direct. XVII. ' In all your studies be jealous of both extremes, and distinctly discern which are the extremes, that you run not into one, while you avoid the other. And be especially careful, that you imagine not co-ordinates or subordinates to be opposites; and throw not away every truth, which you cannot presently place rightly in the frame, and see it fall in agreeably with the rest: for a further insight into true method (attained but by very few,) may reconcile you to that which now offendeth you. What God hath joined together, be sure that you never put asunder; though yet you cannot find their proper places.'

There is scarce any error more common among students, than supposing those truths to be inconsistent, which indeed have a necessary dependence on each other: and a casting truth away as error, because they cannot reconcile it to some other truth. And there is nothing so much causeth this, as want of a true method. He that hath no method

n Sana consultatio est ex eruditia multarumque, rerum peritia et experientia. Plato in Laert.

• Quorum opiniones cum tam variæ sint tamque inter se dissidentes: alterum fieri profecto potest, ut carum nulla; alterum certè non potest, ut plus una vera sit. Cic. Nat. D. i. 5.

considerable, or after much curious labour hath fallen upon a false method, or a method that in any one considerable point is out of joint, will deal thus by many certain truths : as an ignorant person that is to set all the scattered parts of a clock or watch together, if he misplace one, will be unable rightly to place all the rest; and then, when he finds that they fit not the place which he thinks they must be in, he casteth them away, and thinks they are not the right, and is searching for, or making something else to fit that place. False method rejecteth many a truth.

And (unless it be in loving God, or other acts of the superior faculties, about their ultimate end and highest object) there is scarce any thing in mortality but hath its extremes. And where they are not discerned, they are seldom well avoided. And usually narrow-sighted persons are fearful only of one extreme, and see no danger but on one side; and therefore are easily carried, by avoiding that, into the contrary.

I think it not unprofitable to instance in several particular cautions, that you imitate not them that put asunder what God hath conjoined, and cast not away truth as oft as you are puzzled in the right placing or methodizing it.

Instance 1. The first and second causes are conjoined in their operations, and therefore must not be put asunder. If the way of influx, concourse, or co-operation be dark and unsearchable to you, do not deny that it is, because you see not how it is. The honour of the first and second cause also are conjunct, according to their several interests in the effects: do not therefore imagine, that all the honour ascribed to the second cause is denied or taken away from the first; for then you understand not their order: otherwise you would see, that as the second causeth in dependence on the first, and in subordination to it, and hath no power but what is communicated by it, so it hath no ho nour but what is received from it: and that it is no less honour for the first cause to operate mediately by the second, than immediately by itself: and that there is no less of the power, wisdom, or goodness of God, in an effect produced by means and second causes, than in that which he produceth of himself only, without them: and that it is his goodness to communicate a power of doing good to his

creatures, and the honour of working and causing under him: but he never loseth any thing by communicating, nor hath the less himself by giving to his creatures: for if all that honour that is given to the creature were taken injuriously from God, then God would never have made the world, nor made a saint; and then the worst creatures would least dishonour God: then he would not shine by the sun, but by himself immediately: and then he would never glorify either saint or angel. But on the contrary it is God's honour to work by adapted means; and all their honour is truly his. As all the commendation of a clock or watch is given to the workman. And though God do not all so immediately, as to use no means or second causes; yet is he never the further from the effect, but, immediatione virtutis et suppositi' is himself as near, as if he used none.

Instance 11. The special providence of God, and his being the first universal cause, are conjunct with the culpability of sinners; and no man must put these asunder. Those that cannot see just how they are conjoined, may be sure that they are conjoined. It is no dishonour to an engineer that he can make a watch which shall go longer than he is moving it with his finger. Nor is it a dishonour to our Creator, that he can make a creature which can morally determine itself to an action as commanded or forbidden, without the predetermination of his Maker, though not without his universal concourse necessary to action as action. If Adam could not do this through the natural impossibility of it, then the law was, that he should die the death if he did not overcome God, or do that which was naturally impossible; and this was the nature of his sin. Few dare say, that God cannot make a free, self-determining agent and if he can, we shall easily prove that he hath: and the force of their opposition then is vanished.

Instance III. The omniscience of God and his dominion, government and decrees, are conjunct with the liberty and sin of man yet these by many are put asunder: as if God must either be ignorant or be the author of sin! As if he made one poor, by decreeing to make another rich! As if he cannot be a perfect governor, unless he procure all his subjects perfectly to keep his laws! As if all the fault of those that break the law, were to be laid upon the maker of